In the name of Allah, the Most Compassionate, the Most Merciful

Islam is generally called a democratic ideology. At least since the latter half of the previous century, this statement has been repeated countless times. But I firmly believe that not even one in a thousand of those who go about propagating it possesses a thorough knowledge of the religion of Islam. They have not even made the slightest effort to understand what kind of democracy has a place in Islam, or what its true nature is. Some of them, observing the outward form and ceremonies of the Islamic social system, have made a futile attempt to affix the label of democracy to it. The mentality of most people in this matter is appalling. Whenever they see something generally prevalent in the world, this class of people throws itself into proving its existence in Islam as well. And they sincerely believe that such conduct is a great service to Islam. Perhaps they regard Islam as comparable to a helpless ‘orphan child.’ For just as an orphan child cannot survive without the patronage of an influential person, they think that Islam is in exactly the same condition. Or perhaps they think that we have not been honored in the world merely because we are Muslims. If we can prove that the principles of all the doctrines and customs prevalent in the world exist in our way of life and ideals, then we will gain honor in the assembly of nations.

The result of this mentality has proved extremely disastrous in Muslim society. As soon as communism arose in the world, a group of Muslims began to declare arrogantly: Communism is nothing but a new version of Islam. Similarly, when the voice of dictatorship arose, some people again began chanting, ‘Obey the leader, obey the leader,’ and claimed that the entire Islamic system was founded upon dictatorship. In short, owing purely to ignorance, Islamic politics and the Islamic state system have now become a mysterious labyrinth. It has been regarded as a mixture of countless and varied ideologies, and attempts are being made to prove that whatever object is in greatest demand in the world market exists in Islam. In reality, it is absolutely necessary to study and research the matter properly. If, as a result, a correct and scientific explanation or definition of Islamic politics is established, the doors of all related misunderstandings and scattered imaginings will be permanently closed. Moreover, this discussion will not merely silence those who display their utter ignorance by claiming that Islam cannot in fact provide any political or civilizational system; it will also cause a pure and clear radiance of light to emerge in the field of intellectual inquiry. In this respect, the present world is immersed in profound darkness. Today, in this dense darkness, such a diffusion of light is urgently necessary for the liberation and welfare of bewildered humanity, although the people of the world generally show no awareness of this need.

The Foundation of Islamic Ideology

First of all, one matter must be firmly implanted in everyone’s mind: Islam is not a collection or combination of several scattered doctrines, ideas, and multiple courses of action. It has not been assembled from various opinions gathered from here and there. In reality, Islam is a well-organized and sound ideal. It is founded upon several firmly established principles. From its great pillars down to its smallest details, everything has a logical relationship with its principles. Every rule and custom that Islam has presented concerning all departments and levels of human life derives its essential spirit and inner tendency from its fundamental principles. A complete Islamic life can develop from these principles, just as in the plant kingdom roots emerge from a seed, a stem from the roots, branches from the stem, and twigs and leaves from the branches. Even when the tree has spread extensively, down to its farthest leaf it remains closely connected with its original roots; the smallest elements of Islam are exactly the same. Therefore, to understand any aspect or department of Islamic life, it is necessary to look toward and understand its roots. Without this, its essence, fundamental reality, and inner tendency can in no way be comprehended.

The Work of the Prophets

Islam is the way of life sent by Allah the Exalted. It is not merely the law preached by Hazrat Muhammad (peace be upon him); this, generally speaking, is known to everyone. In fact, all the prophets who came from Allah from the earliest chapter of human history preached this one and only system. Every prophet came to make people acknowledge the authority and lordship of the One Allah and to have them worship Him alone. Instead of such a brief discussion, it is necessary to research this subject deeply. In reality, all these subtle truths and profound realities lie hidden behind the veil.

We must examine precisely, with a particularly probing eye, what the purpose was of making people acknowledge Allah’s lordship. And deep and subtle discussion is also essential to clearly understand why, when one of Allah’s servants (a prophet) proclaimed, ‘You have no lord other than Allah,’ the local forces hostile to Allah began to pierce him like the poisonous thorns of a jungle. Generally, a very narrow meaning is taken from this initial declaration of the prophet. It is thought that the main objective of this declaration was simply to tell people to go to the mosque, bow their heads before Allah, and prostrate themselves; after that, people were completely free, and this declaration imposed no restriction whatsoever on obeying any government based on any external system and following its laws.

I ask: if the meaning of the prophet’s initial message had been limited to this, would any fool in the world have interfered even slightly with the religious freedom of his obedient and compliant subjects? For this reason, it has become absolutely necessary to study in particular the fundamental matter over which the noble prophets and the other powers of the world differed concerning Allah, and over which conflict and struggle continued between them.

The Noble Qur’an has made the matter clear in several places. None of the unbelievers and polytheists with whom the prophets struggled actually denied Allah. They all acknowledged Allah’s existence. They believed that Allah the Exalted had created the heavens and the earth, as well as these unbelievers and polytheists. The wind moves according to His command. The sun, moon, and stars are all under His control.

 ﴿قُل لِّمَنِ الْأَرْضُ وَمَن فِيهَا إِن كُنتُمْ تَعْلَمُونَ﴾

﴿سَيَقُولُونَ لِلَّهِ ۚ قُلْ أَفَلَا تَذَكَّرُونَ﴾

﴿قُلْ مَن رَّبُّ السَّمَاوَاتِ السَّبْعِ وَرَبُّ الْعَرْشِ الْعَظِيمِ﴾

﴿سَيَقُولُونَ لِلَّهِ ۚ قُلْ أَفَلَا تَتَّقُونَ﴾

﴿قُلْ مَن بِيَدِهِ مَلَكُوتُ كُلِّ شَيْءٍ وَهُوَ يُجِيرُ وَلَا يُجَارُ عَلَيْهِ إِن كُنتُمْ تَعْلَمُونَ﴾

﴿سَيَقُولُونَ لِلَّهِ ۚ قُلْ فَأَنَّىٰ تُسْحَرُونَ﴾

“Ask them, ‘To whom belong the earth and all that is in it?’ Say, ‘If you know.’ They will say, ‘To Allah.’ Say, ‘Then why do you not reflect?ʼ Ask them, ‘Who is the Lord of the seven heavens and the Lord of the Mighty Throne?’ They will say, ‘Allah.’ Say, ‘Then why do you not fear Him?ʼ Ask them, ‘In whose hand is the dominion of everything, who grants protection to all, while no one can grant protection against Him? Say, ‘If you know.’ They will say, ‘Allah.’ Say, ‘Then by what deception have you been cast into this state?’” (Al-Mu’minun: 84)

وَلَئِن سَأَلْتَهُم مَّنْ خَلَقَ السَّمَاوَاتِ وَالْأَرْضَ وَسَخَّرَ الشَّمْسَ وَالْقَمَرَ لَيَقُولُنَّ اللَّهُ ۖ فَأَنَّىٰ يُؤْفَكُونَ﴾

﴿اللَّهُ يَبْسُطُ الرِّزْقَ لِمَن يَشَاءُ مِنْ عِبَادِهِ وَيَقْدِرُ لَهُ ۚ إِنَّ اللَّهَ بِكُلِّ شَيْءٍ عَلِيمٌ﴾

﴿وَلَئِن سَأَلْتَهُم مَّن نَّزَّلَ مِنَ السَّمَاءِ مَاءً فَأَحْيَا بِهِ الْأَرْضَ مِن بَعْدِ مَوْتِهَا لَيَقُولُنَّ اللَّهُ ۚ

“If you ask them who created the heavens and the earth and subjected the sun and moon, they will surely say that all of this is Allah’s doing. Yet where are they turning away in their error? If you ask them who sends down rain from the sky and gives life to the dead earth, they will surely say that this is the work of Allah alone.” (Al-‘Ankabut: 61–63)

  وَلَئِن سَأَلْتَهُم مَّنْ خَلَقَهُمْ لَيَقُولُنَّ اللَّهُ ۖ فَأَنَّىٰ يُؤْفَكُونَ

“If you ask them who created you, they will surely say: Allah created us. Despite this, where are they going astray?” (Al-Zukhruf: 87)

Thus it is clearly known that there was never any disagreement in human society concerning Allah’s existence or His being the Creator and the sole Owner of the heavens and the earth. People have always acknowledged this openly and naturally. Therefore, there was certainly no need to send prophets merely to repeat these statements and have people acknowledge them. The question then arises: what was the purpose of the prophets’ coming into the world? And over what did they struggle with the local forces? This question now confronts us with tremendous force.

The Noble Qur’an has given a clear answer. The Qur’an says that the prophets used to say: “He who created you and the heavens and the earth is in fact your only ‘Rabb’ and ‘Ilah.’ Therefore, accept no one besides Him as ‘Rabb’ and ‘Ilah.’” It was principally over this statement that the prophets engaged in their exhausting efforts and all kinds of disputes with the opposing forces. For the people of the world were not at all prepared to accept the prophets’ message. But what profound reason lay at the root of this dispute? Who is an ‘Ilah’? What is meant by ‘Rabb’? What was the reason for the prophets’ repeated efforts to recognize Allah alone as ‘Rabb’ and ‘Ilah’? And why were the people of the world unwilling to accept this, and why did they assume a warlike posture merely upon hearing it?

Here I shall try to present the answers to these questions.

‘‘Ilah’’ means

Everyone knows that the word ‘Ilah’ means lord, deity, or one who is worshipped. But people of the present age have almost forgotten the correct meaning of these words. The word Ma‘bud derives from ‘Abd.’ Abd means servant or slave; and worship does not mean merely performing rituals. All the actions of the complete life lived by a servant and slave in servitude and bondage are essentially called worship. Standing ready to serve, standing with hands folded to show honor and respect, bowing one’s head while considering oneself a slave, becoming exhilarated by a spontaneous inclination and emotion to obey commands, enduring effort, striving, and hardship in obedience, completing tasks according to instructions, presenting everything as directed by the master, humbling oneself before his incomparable might and profound majesty, following every law made and given by him, avoiding and uprooting everything he has forbidden, and preparing to sacrifice oneself according to his command—this is the true meaning of worship. And the one whom a person worships in this manner is that person’s true Ma‘bud—and he is the ‘Ilah.’

‘‘Rabb’’ means

The true meaning of the word ‘Rabb’ is sustainer; since in the world it is the sustainer who is obeyed and whose commands are followed, the word ‘Rabb’ also means owner and master. That is why, in Arabic terminology, the owner of a thing is called Rabb al-Mal—the owner of property—and the owner of a house is called Rabb al-Dar. The one whom a person regards as his provider and sustainer, from whom he hopes to receive honor, progress, and peace, and whose gracious regard he fears losing lest his life be ruined or destroyed; the one whom a person designates as lord, master, and owner, and whose commands he obeys in practical life—that person is in fact his ‘Rabb.’

Look closely at the meanings of these two words and think deeply about who comes forward with the emphatic claim to be humanity’s ‘Ilah’ and ‘Rabb.’ What power says, ‘Worship and serve me’? Has any natural object—trees, stones, rivers, seas, animals, the moon, the sun, or the stars—ever made such a claim to human beings? Does any one of them possess even the slightest capacity to make such a claim?

Everyone can understand that none of these can make such a claim to human beings. In reality, only human beings make such claims in order to establish dominion over other human beings—and only human beings can do so. The desire for lordship can find a place only in the human mind and brain. It is the human being’s transgressive lust for domination or insatiable desire to exploit that terribly excites and motivates him: to become the ‘god’ of other people, to bind them in the chains of his servitude, to bow their heads beneath his feet, to impose his commands and laws upon them, to satisfy his own greed and desires, and to use people as tools. Human beings have not yet discovered another object of temptation comparable to becoming the ‘god’ of humanity. Whoever possesses some strength or wealth, cunning and quick-wittedness, or any other such advantage, strives with all his might to go beyond his natural and legitimate limits, to become influential, and to establish dominion over the weak, poor, unintelligent, or otherwise inferior people in his surroundings.

Generally, two kinds of such power-hungry and domination-seeking people are found in the world. These two kinds of people advance toward their respective goals by two different paths.

The first kind of person is extremely audacious. Or he possesses all the means necessary to establish the pomp of divinity. Such people present their claim to godhood directly and in clear language. Pharaoh of Egypt belonged to this class. Intoxicated by his kingship and military forces, he said (انا ربكم الاعلى) ‘I am your supreme Rabb’ (ما عملت لكم من اله غيرى) ‘I know of no other lord for you besides me.’ When Hazrat Musa (peace be upon him) presented before him the demand for the liberation of the Children of Israel and told him that he too should accept the worship of the Lord of the Worlds, Pharaoh said:

(قَالَ لَئِنِ اتَّخَذْتَ إِلَٰهًا غَيْرِي لَأَجْعَلَنَّكَ مِنَ الْمَسْجُونِينَ )

“If you accept anyone besides me as an ‘Ilah,’ I will arrest you and imprison you.”

The king with whom Hazrat Ibrahim (peace be upon him) debated concerning Allah made a similar claim. The manner in which the incident is mentioned in the Noble Qur’an is especially noteworthy:

(أَلَمْ تَرَ إِلَى الَّذِي حَاجَّ إِبْرَاهِيمَ فِي رَبِّهِ أَنْ آتَاهُ اللَّهُ الْمُلْكَ إِذْ قَالَ إِبْرَاهِيمُ رَبِّيَ الَّذِي يُحْيِي وَيُمِيتُ قَالَ أَنَا أُحْيِي وَأُمِيتُ ۖ قَالَ إِبْرَاهِيمُ فَإِنَّ اللَّهَ يَأْتِي بِالشَّمْسِ مِنَ الْمَشْرِقِ فَأْتِ بِهَا مِنَ الْمَغْرِبِ فَبُهِتَ الَّذِي كَفَرَ ۗ وَاللَّهُ لَا يَهْدِي الْقَوْمَ الظَّالِمِينَ)

“Consider the man who argued with Ibrahim. Their dispute concerned who Ibrahim’s ‘Rabb’ was. Why did this dispute arise? Because Allah had given that man kingship over a country. When Ibrahim said that his Rabb was the One in whose hand are life and death, the man replied that life and death were in his hands. Ibrahim said: ‘My Allah brings the sun from the east; if you have power, bring it from the west.’ Upon hearing this, the unbelieving man was dumbfounded and left without an answer.” (Surah Al-Baqarah: 258)

The point to consider is: why was that man left without an answer? He did not deny Allah. He fully acknowledged and accepted that Allah, the Lord of the entire created universe, causes the sun to rise and set solely according to His command. There was no dispute here over who was the Owner of the universe, nor was there any disagreement; the dispute concerned who was the owner of human beings—especially the inhabitants of the land of Iraq. That man never claimed to be Allah; he merely claimed to be the ‘Rabb’ of his countrymen. The sole reason for this claim was that he possessed royal power and governing authority. He had established absolute authority and control over the lives and property of the people. He could execute anyone at will. He regarded his own spoken word as the ‘law of the country.’ He was proud that his verbal commands operated as law over all his subjects. That is why he also told Hazrat Ibrahim (peace be upon him), ‘Obey me; worship and serve me.’ But when Hazrat Ibrahim (peace be upon him) clearly declared, ‘I will worship and serve Him alone, and acknowledge only Him as Rabb—the Rabb of the entire earth and the heavens, whom the moon, sun, and everything else worship,’ that man was stunned. For the matter that caused him concern and anxiety was how this man could be brought under control.

The claim to godhood and lordship made by Pharaoh and Nimrod was not confined to these two individuals. In every place in the world, every ruler made and still makes such a claim. The ancient king of Iran was called ‘God,’ and formal servitude and worship were performed before him. Yet in reality no Iranian regarded him as Allah, nor did he himself ever make such a claim. Some ruling families of India likewise regarded themselves as descendants of the gods. The Solar Dynasty and Lunar Dynasty are still mentioned on the pages of history. Here the king was called the provider—the ‘Razzaq.’ Prostration was even performed before him. Yet no king claimed to be the ‘Supreme God,’ nor did the subjects regard him as such. The condition in other countries of the world was similar, and remains so today. In some countries, words implying ‘Ilah’ and ‘Rabb’ are commonly used for rulers. There are also many countries where, even if such words are not used, words with equivalent meanings are certainly employed. To make such a claim to divine lordship, it is not essential to openly claim to be an ‘Ilah’ or ‘Rabb’; it is not even necessary to say aloud, ‘I am an Ilah or Rabb.’ Rather, those who today establish over people the same kind of lordship and rule, power and authority, influence and dominance that Pharaoh and Nimrod established, are in reality claiming to be ‘Ilah’ and ‘Rabb,’ even if not openly. Conversely, those who acknowledge them as possessing that kind of power and lordship are in reality acknowledging their claim to be ‘Ilah’ and ‘Rabb.’ It does no harm if the words themselves are not used.

In short, those who straightforwardly put forward a claim to be Ilah and Rabb are one type of people; those who lack the corresponding strength and means necessary to have such a claim acknowledged, but are capable of extensively using the tools of deception, fraud, cunning, and stratagem to control the minds of the general populace, are another type. Using whatever means they possess, the latter confer the status of ‘Ilah’ upon some deity, dead spirit, ghost, grave, planet, or tree, and tell people: ‘This can cause you harm or benefit; it can fulfill your needs; it is your protector and helper; if you do not please it, it will plunge you into famine, illness, grief, sorrow, and calamities. But if you please it and pray to it to fulfill your needs, it will help you.’ Yet we know how to please these beings and draw their attention toward removing your distress and misfortune; we can be the means of reaching them. Accept our leadership, please us, and acknowledge our absolute authority over all your life, property, and honor. Thus countless foolish people become entangled in this unbreakable web of deception, and under the shelter of these false gods, the exclusive dominion and godhood of those priests, idol-worshippers, and clerics is established.

Among them is another group that resorts to various kinds of magic spells, divination and fortune-telling, amulets and charms, and incantations. There are also people who, on the one hand, acknowledge their servitude to Allah, while on the other hand try to make all humanity their slaves. They tell the people, “You cannot attain nearness directly; we alone are the means or intermediary for attaining nearness to Him. All the rites of worship can be performed only through us. Therefore, all religious ceremonies from birth to death will be performed by our hands—with our help.” Another group takes exclusive possession of Allah’s Book, completely deprives the common people of its knowledge, and, considering themselves “interpreters of Allah,” begins issuing directives concerning what is lawful and unlawful. Their spoken word becomes “the law of the land,” and they make people obedient to their own commands instead of to Allah. This is the essence of the various forms of priestcraft, Brahminism, and papacy that have existed under different names and in different forms since ancient times and still exist in various parts of the world. By its power, various families, lineages, tribes, or classes have stamped the stigma of their superiority upon the people.

The Root Cause of Calamity

Reflecting from this perspective, it becomes indisputably clear that the direct or indirect domination of human beings over one another is the root cause of every kind of unrest and calamity in the world, throughout all ages, among all nations, and in all countries. It is the principal source of all ruin and disaster. Even today, countless poisonous streams are springing from it and flowing in every direction. Allah inherently knows in advance, in full, the hidden secrets and tendencies within the nature of all people. And from the experience of thousands of years, we too have learned beyond doubt that a person cannot live without acknowledging someone—whoever he may be—as an “ilah” and a “Rabb.” In fact, human life cannot continue without acknowledging someone as “Rabb” and “ilah.” Even if someone does not acknowledge Allah as “ilah” and “Rabb,” he cannot escape acknowledging someone else as “ilah” and “Rabb.” Moreover, if he does not acknowledge the One Allah as “Rabb” and “ilah,” countless “rabbs” may mount upon him; indeed, this is the inevitable consequence of not acknowledging the One Allah as “ilah” and “Rabb.”

Consider: are the members of the Political Bureau of the Communist Party of Soviet Russia not the “Rabb” and “ilah” of all Russians? And is the head of the Party not the greatest and highest “Rabb” and “ilah” of these multiple “rabbs” and “ilahs” who have succeeded him? Indeed, not a village or collective farm can be found there where a picture of the Russians’ one “Supreme God” and greatest Lord—the Party chief—has not been respectfully preserved. At the beginning of the Second World War, many may not know that thousands of portraits of Stalin were imported into the part of Poland that had been occupied—but why? In fact, a great purpose lay behind it. If the people were influenced by such portraits, the complete establishment of the Bolshevik religion there would later become easy. In this connection I would like to ask one question: Why is such excessive—abnormal and superhuman—importance attached to one man? Even if a particular person represents an entire nation or community, why should that one person’s absolute influence and authority be established over the minds, brains, and souls of millions upon millions of people—for what reason? Why should the prestige and power of his personality, his superiority and greatness, be made to flow through the nerves and every drop of blood of the country’s people? This is how personal rule is established in the world—this is how one human being comes to sit as the “lord” and “god” of other human beings. In every age and every country, it is by this method that the foundations of the systems of Pharaohs and Nimrods, tsars and Kaisers have been laid.

Italy’s situation during the last war was similar. The “Fascist Grand Council” was the collective embodiment of the country’s many “ilahs,” and Mussolini was its greatest “Rabb” and “ilah.” The leaders of Germany’s Nazi Party were a collection of many “ilahs,” while Hitler was their greatest “ilah.” Despite being a democratic country, Britain’s Bank of England directors and a few high-ranking lords there are the gods of the entire country. A handful of capitalists on America’s “Wall Street” have become the “ilah” and “Rabb” of the entire country.

In short, wherever you look, you will see that somewhere one nation has taken the role of “ilah” over another nation, somewhere one class has taken the role of “ilah” over another class, and somewhere one group has assumed the role of “ilah” and “Rabb” over all other groups. Somewhere a dictator (ما عملت لكم من اله غيرى) claims absolute authority, saying, “I know of no other ‘ilah’ for you besides myself.” In reality, nowhere in the world can human beings live without some “ilah” or other.

But it is also necessary to consider how disastrous the consequences are when human domination—godhood—is established over human beings. If a base, vile, foolish person is granted the position and authority of a police commissioner in some area, or if an ignorant and narrow-minded person is placed in the seat of a country’s prime minister, the practical result is bound to be exactly the same in this case. First, the intoxication of godhood and lordship itself is extremely dangerous. After drinking this wine, no person can remain in his right mind. And even if someone does retain a sound nature, where will he obtain the knowledge, selflessness, purity, and, above all, impartiality essential for properly fulfilling the duties and responsibilities of “godhood”? This is why wherever human domination—“godhood”—has been established over people, oppression and tyranny, exploitation and persecution, unrest and disorder, injustice and inequality, and abuse of power have occurred in one form or another—there is no exception anywhere. In a society subject to human lordship, the human soul is cruelly deprived of its natural freedom. Severe restraints are placed upon the human mind and intellect, upon its innate strength, ability, capacity, and talent; a huge stone becomes an obstacle in the path of the advancement and development of human personality. It becomes very easy to understand what a great truth the Last Prophet, Muhammad (peace be upon him), spoke:

(******)

The Almighty Allah has said: “I created human beings with a sound and upright nature. But afterward Satan overwhelmed them, diverting and leading them astray from the straight and correct path of their nature. And Satan made unlawful for them the very things I had made lawful for them, depriving them of them.”

I have said above that this is the sole root cause of all human suffering and affliction, all ruin and calamity, all unrest and deprivation. It is the foremost and real obstacle in the path of humanity’s liberation and progress. This deadly disease has pushed human moral character and soul, human scientific and philosophical powers, human society and civilization, human politics and economics—in a word, all humanity—into the abyss of a hard death. Since ancient times, this “worm” has hollowed out humanity; to this day it has made it weak and powerless. But what can cure this disease? From Islam’s perspective, the only remedy is for humanity to reject, in clear words and a ringing voice, all the ilahs and all the “rabbs” of the world. Indeed, there is no other treatment for this deadly disease of humanity. Apart from this, there is no path to human liberation—and there cannot be. For even as an atheist, a person cannot escape countless “ilahs” and “rabbs”; this has been conclusively proven by the history of the various atheistic nations and groups of the world.

The Real Work of the Noble Prophets

Indeed, the Noble Prophets appeared in the world precisely to bring about this fundamental reform; they administered this basic treatment to humanity. They came to eradicate human domination over human beings. They appeared to liberate people from human oppression and persecution, from the web of servitude to false and artificial “gods,” and from exploitation and misgovernment. Their sole purpose was to organize those who transgressed the limits of humanity within those limits, to take by the hand those who had strayed beyond humanity’s bounds and raise them back within them, and to make all humanity followers and adherents of a just system of life. In the society and system of life they established, no human being would be the lord (god) of another, and no human being would be the slave of another. All people would be humble servants of Allah Almighty alone. From the first day to the last, the message of all the prophets was addressed to humanity:

(قَالَ يَا قَوْمِ اعْبُدُوا اللَّهَ مَا لَكُم مِّنْ إِلَٰهٍ غَيْرُهُ ۖ)

“O people! Acknowledge servitude to Allah; you have no other ‘ilah’ besides Him.” (Surah Hud: 84)

Noah, Hud, Salih, and Shu‘ayb—all of them had said this same thing. The final Prophet, Muhammad (peace be upon him), also proclaimed this:

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“I have come only to warn and admonish you. You have no ‘ilah’ besides Allah; He is One and Unique, He is Supreme in victory, He is the Rabb of the heavens, the earth, and everything between them.” (Surah Sad: 65–66)

(إِنَّ رَبَّكُمُ اللَّهُ الَّذِي خَلَقَ السَّمَاوَاتِ وَالْأَرْضَ فِي سِتَّةِ أَيَّامٍ ثُمَّ اسْتَوَىٰ عَلَى الْعَرْشِ يُغْشِي اللَّيْلَ النَّهَارَ يَطْلُبُهُ حَثِيثًا وَالشَّمْسَ وَالْقَمَرَ وَالنُّجُومَ مُسَخَّرَاتٍ بِأَمْرِهِ ۗ أَلَا لَهُ الْخَلْقُ وَالْأَمْرُ ۗ)

“Allah is your Rabb, without doubt. He created the heavens and the earth, and the sun, moon, and stars are all under His control. Beware! Creation belongs to Him, and lordship belongs to Him alone.” (Surah Al-A‘raf: 54)

(ذَٰلِكُمُ اللَّهُ رَبُّكُمْ ۖ لَا إِلَٰهَ إِلَّا هُوَ ۖ خَالِقُ كُلِّ شَيْءٍ فَاعْبُدُوهُ ۚ وَهُوَ عَلَىٰ كُلِّ شَيْءٍ وَكِيلٌ)

—“He is Allah—He is your Rabb. There is no one besides Him (as Rabb); He is the Creator of everything.” (Surah Al-An‘am: 102)

(وَمَا أُمِرُوا إِلَّا لِيَعْبُدُوا اللَّهَ مُخْلِصِينَ لَهُ الدِّينَ حُنَفَاءَ )

—“They have been commanded only to acknowledge servitude to Allah, turning away from everything and from every direction, and to follow only Him in obedience.” (Surah Al-Bayyinah: 5)

(قُلْ يَا أَهْلَ الْكِتَابِ تَعَالَوْا إِلَىٰ كَلِمَةٍ سَوَاءٍ بَيْنَنَا وَبَيْنَكُمْ أَلَّا نَعْبُدَ إِلَّا اللَّهَ وَلَا نُشْرِكَ بِهِ شَيْئًا وَلَا يَتَّخِذَ بَعْضُنَا بَعْضًا أَرْبَابًا مِّن دُونِ اللَّهِ ۚ فَإِن تَوَلَّوْا فَقُولُوا اشْهَدُوا بِأَنَّا مُسْلِمُونَ)

—“Come, let us accept a word that is equally shared between you and us: that we shall worship no one but Allah, associate no one else with Him as a partner in authority, and that none of us shall take another as a ‘Rabb’—apart from Allah.” (Surah Aal ‘Imran: 64)

Indeed, this declaration liberated the human soul, intellect and thought, conscience, and mental and material powers from the bonds of slavery lasting through the ages; it removed the unbearable burdens whose crushing pressure had bent and broken their shoulders, beneath which they had been ground down. For universal humanity, this was the manifesto of true freedom. The Qur’an Majid also describes this incomparable achievement of Muhammad (peace be upon him):

(ويضع عنهم اصرهم والا غلل التى كانت عليهم)

—“The Prophet removes from the people all the burdens upon them and breaks all their bonds.”

The Fundamentals of Statecraft

The fundamental belief mentioned above is the center and foundation of the system that the Noble Prophets presented for life. The philosophy of the Islamic state is also founded upon it. The first principle of Islamic statecraft is that human beings have no right to make laws, issue commands, or formulate regulations—neither individuals nor collectives. This right must be taken away from everyone. One person issuing commands while other people accept and obey them without question, or one person or group making laws while others follow them blindly—no human being may be granted such a right; this right is reserved for Allah alone.

(إِنِ الْحُكْمُ إِلَّا لِلَّهِ ۚ أَمَرَ أَلَّا تَعْبُدُوا إِلَّا إِيَّاهُ ۚ ذَٰلِكَ الدِّينُ الْقَيِّمُ)

—“No one besides Allah has the right to issue commands and make laws. His command is that you accept the worship and servitude of no one besides Allah; indeed, this is the correct and flawless way of life.” (Surah Yusuf: 40)

(يَقُولُونَ هَل لَّنَا مِنَ الْأَمْرِ مِن شَيْءٍ ۗ قُلْ إِنَّ الْأَمْرَ كُلَّهُ لِلَّهِ ۗ)

—“The people ask: Do we have any share in authority?”

—Say, O Muhammad (peace be upon him), “All rights and authority are reserved for Allah.” (Surah Aal ‘Imran: 154)

(وَلَا تَقُولُوا لِمَا تَصِفُ أَلْسِنَتُكُمُ الْكَذِبَ هَٰذَا حَلَالٌ وَهَٰذَا حَرَامٌ)

—“Do not falsely declare, merely on the basis of what comes from your own mouths, that this is lawful and this is unlawful.” (Surah An-Nahl: 116)

(وَمَن لَّمْ يَحْكُم بِمَا أَنزَلَ اللَّهُ فَأُولَٰئِكَ هُمُ الظَّالِمُونَ)

—“Those who do not make laws and govern according to the revelation sent down by Allah—they are the wrongdoers.” (Surah Al-Ma’idah: 45)

These verses prove beyond doubt that lordship, power, and sovereignty belong exclusively to Allah; no one else has this right. Allah alone is the Lawgiver. No human being has the right to command or prohibit; not even a prophet has this authority. The Prophet himself follows Allah’s commands.

(إِنْ أَتَّبِعُ إِلَّا مَا يُوحَىٰ إِلَيَّ)

I follow only what is revealed to me. (Surah Al-An‘am: 50)

The common people must only follow, and the reason is that the Prophet never presents commands of his own. He merely conveys to the people the instructions given by Allah. Therefore, it is impossible to obey Allah’s command without following the Prophet.

(وَمَا أَرْسَلْنَا مِن رَّسُولٍ إِلَّا لِيُطَاعَ بِإِذْنِ اللَّهِ ۚ)

Whenever I sent a messenger, I sent him so that he would be followed by Allah’s permission (Sanction). (Surah An-Nisa: 64)

(أُولَٰئِكَ الَّذِينَ آتَيْنَاهُمُ الْكِتَابَ وَالْحُكْمَ وَالنُّبُوَّةَ ۚ)

—“To these prophets I gave the Book, the authority (Authority) to issue commands, and prophethood.” (Surah Al-An‘am: 89)

(*****)

No human being could be given the Book, the authority to issue commands, and prophethood by Allah and then call people to become his servants or slaves instead of Allah. Rather, his sole duty is to invite and command all humanity to become servants of Allah.

The verses cited above prove that the following matters are essential characteristics of an Islamic state:

One: No individual, lineage, family, class, or group—not even the state—is the possessor of sovereignty. The only Lord is Allah Almighty. Everything besides Him is merely Allah’s humble servant and subject.

Two: No one besides Allah has the right to make laws and formulate regulations. Even all Muslims together cannot make any law for themselves, nor do they have the right to alter or amend in any way the law given by Allah.

Three: The system that the Prophet (peace be upon him) presented to the world from Allah is the eternal foundational law of the Islamic state. The government administering the Islamic state will enforce only Allah’s law. It will be entitled to the citizens’ obedience solely for this reason.

The Nature of the Islamic State

On the basis of the characteristics mentioned above, it can be understood at first glance that, whatever else it may be, this is certainly not democracy. In political terminology, democracy is the type of government in which the citizens of a country are recognized as possessing absolute sovereignty. There, laws are enacted according to the people’s wishes, and laws are amended according to the people’s wishes. They may enact laws as they please, and they themselves may repeal enacted laws. But there is not the slightest room for this in Islam or in Islamic politics. Therefore, in the sense described above, the Islamic system of government cannot be called “democracy.” (Those who say so make a grave error—the translator.)

A more accurate and proper name for the Islamic system of government would be “Hukumat-e Ilahiyyah”—the government of Allah. In English terminology it is called “theocracy”; but what Europeans understand by theocracy is entirely different from Islamic theocracy. In European theocracy, a specific group of religious clerics (Priest Class) issues laws of its own invention in Allah’s name* and effectively establishes its own lordship over ordinary citizens.

[* Christian priests and popes possessed nothing from Jesus (peace be upon him) except a few moral teachings. They had no actual regulations for people’s religious and social lives. Therefore, they made laws according to their own will, desires, and wishes, and enforced them as though they were laws given by Allah.]

It would be more logical to call this kind of government “satanic government” rather than “Islamic government.” On the other hand, the “theocracy” presented by Islam is not entrusted to any particular religious group; its administration is placed in the hands of the ordinary Muslims of the country. However, the people do not run it according to their own wishes—they run it according to the Book of Allah and the Sunnah of the Messenger. If I were permitted to coin a new term for it, I would call this type of government and system “Theo Democracy,” or “Allah’s democratic state.” For under Allah’s supreme and absolute authority (Paramountcy), Muslims are granted the right of limited popular sovereignty (Limited Popular Sovereignty). The executive branch (Executive) will be elected by the votes of the Muslim populace, and Muslims may also remove it from office. In addition, all matters concerning the establishment of governmental order, and all matters on which Allah’s Shariah has provided no explicit ruling, will be decided according to the collective opinion of the Muslims—called “ijma” in Islamic terminology. The interpretation, practical application, and determination of principles of Allah’s law are not the exclusive right of any particular class, section, or tribe. Among ordinary Muslims without distinction, everyone possessing the talent for ijtihad has the right to speak in interpreting Allah’s Book. From this perspective, it must be said that democracy’s dignity has been fully preserved in this system. But, as I said above, no one has the slightest right to alter Allah’s and the Messenger’s laws. No individual, president, legislative council, mujtahid, scholar, or ‘Allamah—in short, not even all Muslims together—can do so. In this sense, the Islamic system of government or politics may be called “theocracy.”

A Question

Why have such limits been placed on democracy in the Islamic system of government, and what is the nature of these limits and restrictions? Before beginning the following discussion, I consider it necessary to answer this question and offer a brief explanation here. A questioner may say that, by doing this, Allah has deprived human beings of their knowledge, reason, conscience, and freedom of mind, whereas it was proved shortly earlier that Allah granted human beings complete freedom of intellect, knowledge, and thought. The answer is that there is no doubt that Allah has retained the right to make laws exclusively in His own hands; but He did not do so to deprive human beings of their natural, inborn freedom. He did so to safeguard their rights. The principal purpose of imposing such limits is to turn people away from erroneous paths and prevent them from striking the axe against their own feet. It is necessary here to examine and criticize briefly the so-called Western democracy, which loudly claims to provide an opportunity for universal sovereignty. All the people whose mutual association forms a state never make laws, nor do they all assemble and formulate any law together. In practice, a specific number of people are entrusted—and must be entrusted—with authority and governing power to administer affairs. They make and enforce laws on behalf of the people. It is for this purpose that the system and procedure of elections are established. In this electoral contest, those who are generally victorious are the ones able to deceive the people by using such weapons as wealth, knowledge, education, cunning, fraud, and false propaganda. Consequently, through the people’s votes, they settle into the position of the people’s ‘ilah.’ Thereafter, they make laws not for the welfare of the people, but solely to secure their own interests, and enforce those laws by using the power granted by the people. In reality, this curse of democracy has settled upon Europe, America, England, and all the other countries commonly known and described as the supposed heavens of democracy.

In democratic countries, laws are made according to the wishes of the people; nevertheless, practical experience has conclusively proved that the people themselves cannot correctly understand what is in their interests and what is not. This is undoubtedly an inborn weakness of human beings. A person can indeed see many aspects of the true nature and reality of countless matters in life, but many other aspects remain hidden from his sight. The judgment each person makes regarding his own good and evil generally cannot be free from bias. Human beings are powerfully dominated by emotion, excitement, and lustful desires. Very few people can reach an impartial decision from purely scientific and intellectual considerations. It is often also seen that people, under the intense pressure of excitement and emotion, cast aside even matters conclusively established by sound reason and scientific observation. I could present countless examples to prove this, but, fearing an unnecessary increase in the length of this essay, I wish to present only one. The enactment of the Prohibition Law in America is a well-known incident. By the standards of knowledge, science, and pure reason, it had been established beyond doubt that alcohol was harmful to health. It had a disastrous effect and reaction on the powers of the mind, intellect, and conscience. It caused disruption and calamity in human society. In support of these principles and truths, American public opinion once decided to pass a law prohibiting alcohol. Subsequently, the people themselves changed that law through their votes.

When this law was actually enforced, the very people who had enacted it revolted against it. After the law came into force, they began illegally producing liquor of the worst possible quality, and the people began drinking it secretly. The situation became so serious that alcohol consumption in that country eventually became several times greater than before. The flood of sin and crime grew more intense. Finally, by the votes of those same people, prohibited liquor was once again declared legal—the haram was effectively made halal. The law was not changed because drinking alcohol had been proved beneficial by knowledge, science, and reason. The real matter was that the people had become abject slaves to greed and lust born of ignorance. They had acknowledged the Satan of their nafs as their lord and lawgiver. Thus, in their enslavement to the nafs, they changed the law prohibiting alcohol, although it was decisively supported by knowledge, science, reason, and conscience. Many more examples of this kind could be given. These examples clearly prove that human beings are fundamentally unqualified to be legislators. Even if, after denying Allah, they escape the servitude and worship of other ilahs, they must still become slaves to the desires of their own nafs. They will necessarily acknowledge the Satan of their nafs as their ilah and follow it. Therefore, there is no doubt that it is essential to establish the limits necessary for their interests and for preserving their natural freedom.

That is why Allah has imposed certain restrictions on the way of life He has given to human beings. In Islamic terminology, these are called Hududullah, or the limits determined by Allah (Divine Limits). These limits have been established to preserve the balance and overall harmony of every aspect and division of human life. They are essentially a collection of fundamental principles, regulations, prohibitions, and laws. Through them, the ultimate boundary of human freedom has been defined. People have been told: within these limits, you have the right to formulate rules and regulations for minor and subsidiary matters; but you have no right whatsoever to violate or cross them. Moreover, as soon as you cross these limits, your peace, order, and balance will be shattered and disrupted.

The Purpose of Setting Allah’s Limits

As an example, human economic life may be mentioned. Allah has established the right to private ownership, the obligation to pay zakat, and the rationale for prohibiting interest and bribery. By introducing the principle of inheritance and clearly prohibiting gambling and fraudulent buying and selling, He has imposed restrictions on the methods of producing, saving, and spending wealth and defined certain boundaries of private rights. If people conduct all their affairs within these limits while properly observing these principles, then, on the one hand, personal liberty is preserved, and on the other, the tragic conditions of class war and oppression caused by the authority and domination of one class cannot arise. No basis can develop for the establishment of oppressive capitalism or the dictatorship of the workers.

Allah has also defined certain limits for human family life (Family Life). Purdah; men’s right of authority and guardianship; the rights and duties of husbands, wives, children, and parents; the rules of talaq and khula; the conditional permission of polygamy; and the punishments for zina and groundless accusations are among the notable regulations of family life. Through these, boundaries have been established around every side of human family life. If people live with regard for these limits and regulate their family life within them, then no family can become a hell of oppression and persecution; likewise, the destructive storm of satanic freedom for women cannot arise from these homes. It is because these limits are being violated today that the earthquake of women’s freedom has cast its destructive, crooked glance over the destruction of the whole of human civilization.

Thus, to preserve civilization and social order, Allah has enacted a number of permanent and unalterable laws, such as the law of qisas, amputation as the punishment for theft, the prohibition of drinking alcohol, and the rule requiring the covering of certain parts of the body. Through these, the doors to the disintegration, calamity, and internal unrest of human society have been closed forever.

It is not possible for me here to present a complete list of the limits determined by Allah or to give a detailed account of the effectiveness and necessity of each one in preserving the balance and harmony of human life. Here I wish only to say that Allah has given human beings, in the manner described above, a permanent, firm, and unalterable constitution (Constitution). It does not at all deprive them of the essential spirit of freedom or of freedom of reason, conscience, and thought. It has laid out a straight, clear, clean, and direct highway for human life. By following this path, people will not be thrown into destruction because of their natural ignorance and weakness, nor will their inner strength, ability, and competence be wasted by being employed in wrong and unjust ways. In reality, only by advancing along this continuous path determined by Allah can people attain true welfare and progress. On a mountain path with ascents and descents, there is a deep ravine on one side and elevated level ground on the other. The end of this path is marked in various ways, because without these markers a traveler may take a wrong turn and, through the slightest momentary error, fall into an abyss. But is there any reason to think that defining such limits deprives people of freedom? In reality, their purpose is to save people from destruction and warn them of every bend in the road and every possible danger. At every turn, they point out the direction of the path, saying: your path is not this way but that way. You must go that way rather than this way; only then can the traveler safely reach the appointed destination. The purpose of the limits established in the system of government given by Allah is exactly the same. These signs correctly guide people along the path of life. At every difficult and rugged place, every bend, and every crossroads, they indicate the limits and lead people toward peace and welfare. They state beyond doubt which direction one should follow and which one should not.

I have said above that the constitution determined by Allah is firm and unalterable. Like the inhabitants of Turkey and Iran, people may, if they wish, abolish this constitution completely and declare rebellion against it; but no one has the right to change it or make even the slightest alteration to it. It is a firm and unalterable constitution until the end of time. Whenever and wherever an Islamic state is established, this will be its fundamental constitution. As long as the Qur’an and the Sunnah of the Messenger remain in the world, not a single article of this constitution may be displaced or altered. To live as a Muslim, everyone is obliged to follow this constitution given by Allah.

The Purpose of the Islamic State

Allah has also defined a purpose for the state that will be established according to this governing constitution of Islam. This purpose has been clearly explained in several places in the Holy Qur’an:

 لَقَدْ أَرْسَلْنَا رُسُلَنَا بِالْبَيِّنَاتِ وَأَنزَلْنَا مَعَهُمُ الْكِتَابَ وَالْمِيزَانَ لِيَقُومَ النَّاسُ بِالْقِسْطِ ۖ وَأَنزَلْنَا الْحَدِيدَ فِيهِ بَأْسٌ شَدِيدٌ وَمَنَافِعُ لِلنَّاسِ

I sent My messengers with clear proofs. I gave them the Book and the Balance. Through these, people can establish justice and fairness. I also gave iron. In it lie great strength and abundant benefit for humanity. (Hadith: 25)

The iron mentioned in the verse means state power, or coercive power (Coercive Power). It is stated here that the sole task of the honored prophets is to establish society and the state, and social justice (Social Justice), according to the clear injunctions given by Allah and the Balance granted in His Book—that is, the correct and well-balanced system of life (Well Balanced). Elsewhere it is said:

 الَّذِينَ إِن مَّكَّنَّاهُمْ فِي الْأَرْضِ أَقَامُوا الصَّلَاةَ وَآتَوُا الزَّكَاةَ وَأَمَرُوا بِالْمَعْرُوفِ وَنَهَوْا عَنِ الْمُنكَرِ ۗ وَلِلَّهِ عَاقِبَةُ الْأُمُورِ

If I establish these people in the earth and grant them political power, they will establish salah, pay zakat, enjoin good and beneficial deeds, and restrain people from wrongdoing and sinful acts. (Surah al-Hajj: 41)

It is said in another place:

 كُنتُمْ خَيْرَ أُمَّةٍ أُخْرِجَتْ لِلنَّاسِ تَأْمُرُونَ بِالْمَعْرُوفِ وَتَنْهَوْنَ عَنِ الْمُنكَرِ وَتُؤْمِنُونَ بِاللَّهِ ۗ

You are the best nation; you have been created for the welfare of all humanity. You will enjoin righteous deeds, restrain people from wrongdoing and sin, and believe in Allah. (Surah Al Imran: 110)

Reflecting on these verses clearly proves that the state envisioned by the Qur’an has not a negative purpose but a genuine positive purpose before it. Its ultimate purpose is not merely to free people from mutual oppression, preserve their freedom, and protect the country from external attack. Establishing a harmonious system of social justice according to the Book of Allah is also one of its principal aims. Its purpose is to close every source and means of sin specified by Allah’s clear injunctions and open every path of righteousness and welfare. For this purpose, state power may be used as circumstances and conditions require. Publicity and propaganda will be conducted. Various means of social education and training will also be adopted. Social influence and the pressure of public opinion will likewise be employed for this purpose.

The Comprehensive State

It goes without saying that such a state cannot keep its field of activity and sphere of influence narrow and restricted. In reality, this comprehensive system of government brings all people and the whole of human life under its influence. It shapes every aspect and division of society and culture according to its distinctive moral outlook and reformative program. Under such a state, no person can declare any matter of life to be purely private. In this respect, the Islamic state is almost similar to a fascist or communist state. Yet, despite being comprehensive, it has no resemblance whatsoever to the totalitarian (Totalitarian) and authoritarian (Authoritarian) states of the present age. Individual freedom can never be taken away in an Islamic state. There is not even the slightest trace of dictatorship in it. Observing the complete justice and harmonious system established in Islamic political theory in this matter, and the subtle boundary defined between truth and falsehood, every truth-seeking mind will testify that no one besides Allah could have devised such a harmonious system.

The Party-Based and Ideological State

Deep reflection on the constitution, purpose, and reformative character of the Islamic state makes it undeniably clear that not everyone can properly discharge the responsibility of governing such a state. Those who have adopted the purpose of the Islamic state as the purpose of their own lives; who are not merely supporters of its reformative activities but have placed complete faith in them; and who are fully acquainted with their inherent, spontaneous spirit as well as their far-reaching details—only such people are suited to govern the Islamic state. Islam has imposed no geographical, racial, or linguistic condition in this matter. The constitution, objectives, and reformative program of Islam have been presented to all people of the world without distinction. Whoever accepts them with heart and soul—whatever his lineage, country, or nation—can face no obstacle to joining the governing party of the state. Conversely, those who do not accept them cannot be included in any work of the state’s rulers. Within the boundaries of the Islamic state, such a person may live as a dhimmi (Subject). His life, property, honor, and dignity will be fully protected in the Islamic state. Beyond this, however, they have not been granted any right in the administration of state affairs, because this is an ideological state. The responsibility of its administration and leadership can be properly fulfilled only by those who believe in and follow that ideology. In this respect, there is a certain similarity between the Islamic and communist states. But the treatment applicable to non-Muslims in an Islamic state has not the slightest resemblance to the treatment meted out by a communist state to opponents of its views (non-communists). As soon as a communist state is established, its own ideology and cultural customs are forcibly imposed upon non-communists; if they do not accept them, their land and property are confiscated, and the earth trembles under the violence of bloodshed, killing, and injury. Millions of people are exiled to Siberia, the hell of this world. The Islamic state, however, displays a liberal attitude and just treatment toward non-Muslims. Observing the limits defined here between justice and oppression, and between truthfulness and falsehood, every thoughtful and truth-oriented person will undoubtedly acknowledge their correctness, inherent beauty, and rationality. Everyone will understand that there is an earth-and-sky difference between the ideal policy of the reformer who appears from Allah to guide people to the path of welfare and the methods of the artificial and hypocritical reformers of the world.

Khilafah

I shall now attempt to give a brief explanation of the structure and operating principles of the Islamic state. It has already been stated that, according to the Islamic ideal, Allah alone is the possessor of sovereign authority and the lawgiver. Indeed, this is the fundamental principle of Islamic ideology. The status of those who strive to establish the law and way of life given by Allah in the world must be determined in the light of this principle. A little reflection makes it undeniably clear that people striving to establish the Islamic ideal can attain no status other than that of representatives of the true Sovereign Lord, Allah. For this very reason, Islam has granted them the status of khilafah, or representation. It is stated in the Holy Qur’an:

  وَعَدَ اللَّهُ الَّذِينَ آمَنُوا مِنكُمْ وَعَمِلُوا الصَّالِحَاتِ لَيَسْتَخْلِفَنَّهُمْ فِي الْأَرْضِ كَمَا اسْتَخْلَفَ الَّذِينَ مِن قَبْلِهِمْ

That is, Allah has promised those among you who believe and perform righteous deeds accordingly that He will appoint them as ‘khalifahs,’ or representatives, in the world, just as He granted this status to those who came before them. (Surah An-Nur: 55)

This verse sheds clear light on Islam’s philosophy of the state. It points to two fundamental principles.

First, Islam has granted human beings the right of khilafah (Viceregency) instead of rulership (Rulership), and has used this corresponding terminology. For, in the Islamic ideal, the right of sovereignty and legislation is reserved exclusively for Allah. Therefore, according to Islamic democracy, whoever conducts the affairs of government in the world will necessarily be a representative, or vicegerent (Viceregent), of the Higher Lord, Allah; they may exercise the rights and authority delegated by Allah (Delegate Power) in administering human life and the state. Second, the promise to appoint khalifahs was made to all believers. The verse does not say otherwise. This proves that, fundamentally, every believing person is Allah’s representative, a khalifah. The khilafah granted by Allah to the believers is universal khilafah (Popular Vice regency); it is not reserved or restricted to any particular person, family, tribe, or class. Every believing person is individually Allah’s khalifah. Therefore, every khalifah is also individually accountable before Allah.

The Noble Prophet (peace be upon him) said:

 كلهم راع وكلكم مسؤل عن رعيته

That is, every one of you is responsible, and each of you will have to answer before Allah regarding your respective responsibility.

And, in terms of being khalifahs, there is no disparity or difference among people, nor is there any distinction of greater or lesser, higher or lower.

The Nature of Islamic Democracy

This is the fundamental basis of democracy in Islamic politics. An analysis of the aforementioned concept of universal khilafah inevitably reveals the following results.

First: Every individual in Islamic society will be Allah’s ‘khalifah,’ and all will participate equally in discharging the responsibilities of khilafah. Therefore, there can be no room whatsoever in that society for class distinctions, hereditary or social inequality, or discrimination. Every person is entitled to equal dignity and equal respect. Of course, someone may display distinction on the basis of personal ability and superiority of character and nature. The Noble Prophet (peace be upon him) made this clear in the following hadith:

No one has superiority or distinction over another; the only basis for difference is the greater or lesser degree of knowledge, deeds, and taqwa related to the religion of Islam. All people are the children of Adam, and Adam was created from earth. Arabs have no superiority over non-Arabs, nor do non-Arabs have superiority over Arabs; likewise, whites have no superiority over blacks, nor blacks over whites. No one’s superiority may be recognized except on the basis of taqwa.

After the conquest of Makkah brought the entire Arabian land within the Islamic state, the Prophet of the world (peace be upon him) addressed his own people and clansmen—the Brahmins of Arabia at that time—and said:

  يا معشر قريش ان الله قد اذهب عنكم نخوة الجاهلية و

تعظمها الاباء ايها الناس كلهم من ادم وادم من تراب ـ لافخر للانسان ـ  لافضل للعربئ علئ العجمئ ولا للمجمئ علئ العربئ ان اكرمكم عند الله اتقاكم ـ

That is: O Quraysh! Allah has removed from you the pride, arrogance, and ancestral distinction of the Age of Ignorance. O people! You are all the children of Adam, and Adam was made from earth. There is no room for ancestral pride. Arabs have no superiority over non-Arabs, nor non-Arabs over Arabs. Among you, the most honored is the person who possesses the greatest taqwa.

Second: In Islamic society, no person or group may face any obstacle in the flowering of ability and talent or in the progressive development of personality because of inherited social status (Social Status) or adopted profession. Every person will enjoy equal and ample opportunities for advancement, just like all others in society. The doors to advancement will be equally open to everyone, so that each person may progress through his natural strength, ability, and talent. No one may obstruct another’s progress and development. The Islamic ideal fully provides this unrestricted opportunity. In Islamic society, slaves and the sons of slaves have been appointed military officers and even provincial governors. The leaders of great aristocratic families accepted their leadership and acknowledged their allegiance. In Islamic history, it is by no means rare for someone to rise from stitching leather shoes to occupy the highest seat of leadership. Countless weavers and cloth merchants had the opportunity to become judges, muftis, and interpreters of the science of fiqh (faqihs) in the country. Today they are counted among the great figures of Islamic history.

The Noble Prophet (peace be upon him) said:

  اسمعوا واطيعوا ولو استعمل عليكم عبد حبشئ

That is, if even an Abyssinian slave is appointed your leader, then obey his commands and acknowledge his allegiance.

Third: In a society formed according to the Islamic ideal, no person or group can have the slightest opportunity to sit as a dictator. In this society, every person is Allah’s khalifah. No one can deprive the people of their right of khilafah and sit as an absolute lord and master. Since social governance and order are to be established, every citizen of Islamic society, in accordance with Islamic principles, possesses the right of khilafah; each khalifah exercises that right when authority is entrusted to a particular person.

Thus, on the one hand he is accountable to Allah, and on the other hand to the people. For it was because they entrusted him with their own right of khilafah that he was able to become ruler. In such circumstances, if he does not act as an elected khalifah, he assumes the role of a usurper. For the universal khilafah is completely destroyed by the office of dictator. There is not the slightest doubt that the Islamic state is an all-encompassing state. Every aspect and department of Islamic life remains under its influence. The laws enacted by the leaders of the Islamic state are, in fact, all-encompassing and comprehensive. This is the fundamental basis of the Islamic state’s all-encompassing nature. The system Allah has given for every aspect and department of human life will necessarily be implemented with complete comprehensiveness. Abandoning this divine law, the leaders of the Islamic state cannot intervene to devise a regimented state system (Regimentation) according to their own wishes. They cannot compel the citizens of the Islamic state to undertake a particular work or livelihood, to abstain from a particular livelihood, to receive education in a particular subject, or not to receive a particular education. The dictators of Russia, Germany, and Italy assumed various authorities during their rule, and Kemal Atatürk exercised certain powers in Turkey; but the Islamic state does not grant its amir (president) similar rights and authority. It is also noteworthy that every individual in Islamic society is personally accountable to Allah. This personal responsibility (Personal Responsibility) is of the utmost importance, and no one shares another’s responsibility in this matter. Therefore, freedom within the limits of the law is essential. Every citizen should be able to choose a path according to his own will and have the opportunity to apply his own strength in order to advance according to his inclination. If the amir creates even the slightest obstruction or restriction in anyone’s path of life, he will be called an oppressor, and he will have to answer to Allah for such oppression. That is precisely why no such restriction existed even in the Islamic state established by the Noble Prophet (peace be upon him) and the Rightly Guided Caliphs.

Fourth: In Islamic society, every adult and mentally sound Muslim—male or female—will have the right to vote. For each of them possesses the khilafah bestowed by Allah. Regarding the exercise of this khilafah, Allah has imposed no specified standard of education or wealth and property. Faith and righteous conduct in accordance with it are the criteria for voting rights; therefore, all Muslims possess equal status in voting.

Establishing Harmony between Individualism and Collectivism

On the one hand, Islam has established complete democracy; on the other, it has eradicated the individualism (Individualism) that obstructs social life. In Islam, the relationship between the individual and society has been established in a harmonious manner. The individual’s distinctiveness has not been dissolved into the womb of society as in Communism and Fascism; conversely, the individual has not been given the opportunity to exceed his limits and injure the interests of society, as in the unrestrained democracy of the West. In reality, the objective of Islam’s collective life is also the objective of individual life: the establishment of Allah’s law and the attainment of Allah’s pleasure. Moreover, after properly safeguarding the individual’s rights, Islam has imposed particular duties upon him for the sake of the collective. Thus, complete harmony has been established between individualism and collectivism. The individual can thereby enjoy full opportunity to develop his natural powers and, at the same time, become helpful in securing the greater welfare and good of the collective through the powers he has developed.

The subject essentially requires a detailed discussion, but there is no room for that here. The sole purpose of this brief and relevant discussion is to prevent the misconception that may arise in readers’ minds from the foregoing analysis of Islamic democracy.

The Organization of the Islamic State

In light of the explanation of universal khilafah that I have given, the status of the imam or president of the Islamic state can easily be understood. Each Muslim individually has received the khilafah bestowed by Allah; he merely selects a superior person from his own society and voluntarily entrusts to him the authority to exercise it. In reality, the khalifah has no higher status or right than this in Islamic society. The fact that he is called a khalifah does not mean that he alone is Allah’s khalifah. Rather, he is called khalifah simply because the individual khilafah of all Muslims has been combined and concentrated in him. In conclusion, I wish to briefly discuss several important matters concerning Islam’s political ideal. I hope that this discussion will give readers a clear conception of the Islamic state.

First: The president of the Islamic state shall be elected:

  إِنَّ أَكْرَمَكُمْ عِندَ اللَّهِ أَتْقَاكُمْ ۚ

That is, the most God-fearing among you is the most deserving of honor among you (Surah al-Hujurat: 13).

According to this principle—in other words, only the person in whom the Muslim people have complete confidence with regard to moral character and the like will be elected to the office of president, and after election he alone will possess full authority and right to administer the Islamic state. Complete confidence and reliance must be placed in him.

As long as he acknowledges obedience to Allah and the Messenger and continues to follow the teachings given by them, it is the obligatory duty of every citizen to acknowledge obedience to him.

Second: The amir (president) is not above criticism. Every Muslim may criticize him. The right to criticize is not limited to his social activities; everyone also has the right to criticize his private (Private) life. If necessary, the amir may also be removed from office. In the eyes of the law, his status will be equal to that of ordinary citizens; a case may be brought against him in court, and he will not be entitled to any discriminatory status there.

Third: The amir will be obliged to act through consultation. For this reason, a Majlis al-Shura, or parliament, must be formed. It is desirable that the people have unwavering confidence in the Majlis al-Shura. Therefore, electing its members by the votes of Muslim citizens is not prohibited from the perspective of the Shariah, although no example is found of members of the Shura being elected by popular vote during the era of the Rightly Guided Caliphs.

Fourth: The Shura does not generally recognize the majority as the criterion of truth.

 قُل لَّا يَسْتَوِي الْخَبِيثُ وَالطَّيِّبُ وَلَوْ أَعْجَبَكَ كَثْرَةُ الْخَبِيثِ ۚ

That is, the impure and vile and the pure can never be equal, even if the abundance of the impure astonishes you. (Surah al-Ma’idah: 100)

A person’s opinion may be true and correct even if it contradicts the collective view of the entire Majlis al-Shura; Islam fully allows for this. Thus, if one person’s opinion is true, Islam absolutely does not accept that it should be rejected merely because a large group does not support it. Therefore, whether the amir will support the opinion of the majority or the minority of the Majlis is entirely at his discretion. Indeed, the amir of the Islamic state will have full authority to reject the collective opinion of the entire Majlis and make a decision on the basis of his own view. In all such matters, however, the people of the state will carefully observe how the amir exercises his vast power and authority—whether with taqwa and fear of Allah, or under the influence of caprice and arbitrariness. If the latter condition is observed, public opinion can place no obstacle in the way of removing such an amir from office.

Fifth: No person who is a candidate for the amirate (presidency), membership of the Majlis al-Shura, or any other position of responsibility, or who makes any effort whatsoever to obtain it, may be elected or appointed to that position. The practice of seeking office (Candidature) is not at all supported in Islam. There is not even any scope in Islamic government for conducting an election propaganda campaign on one’s own behalf. No office will be given to a candidate. This is the clear instruction of the Noble Prophet (peace be upon him). Several people will not stand as candidates for a particular office, throw mud at one another, deceive and mislead ordinary voters by using posters, handbills, meetings, conferences, newspapers, and every other instrument of publicity, distribute sweets, sherbet, pulao, and korma, or rush from house to house on motor vehicles among the voters—Islam can never tolerate such disgraceful activities. As a result, far from only such people being elected, they would be charged in court.

Sixth: There is no scope for a party system in the Majlis al-Shura of the Islamic state. Every member within the Shura will remain independent and vote and express an opinion in support of the truth. Islamic government provides no scope for a member to support a particular party at all times and in all circumstances, without considering whether it acts justly or unjustly. In reality, the Islamic ideal is entirely opposed to this. Whoever is considered a follower of the truth must be supported. Thus, someone regarded as truthful today will be opposed when he is regarded as being in the wrong. This is the practical principle and outlook of the Islamic ideal.

Seventh: The Islamic state directs that the judiciary be completely free from the influence of the executive. The judge’s task is to enforce Allah’s law upon His servants. He will not sit on the judicial bench as the representative of the amir or khalifah; rather, he will sit there as Allah’s representative. Therefore, within the limits of the court, even the status of the khalifah himself will have no significance. No person under the Islamic state may be exempt from appearing before a judge because of his personal, ancestral, or official status. Ordinary citizens—workers, farmers, the poor, and others—may file a case in court against anyone in the state. Such a case may even be brought against the khalifah himself, and if the complainant’s right is proven, Allah’s law will apply to the khalifah. Just as the judge enforces Allah’s law upon ordinary citizens, he has full authority to enforce it upon the khalifah as well.

Likewise, if the khalifah himself has a complaint against someone, he cannot take action by virtue of his authority as ruler. Following due process, he too will be obliged to appear at the court’s door like an ordinary citizen.

It is not possible to present a detailed and complete picture of the Islamic state in this small book. To gain correct knowledge of the Islamic state’s underlying spirit and its method of operation, it is necessary to present the biography of the Noble Prophet (peace be upon him) and the history of the era of the Rightly Guided Caliphs. But there is no room for that in this essay. Nevertheless, I believe that what has been said here will make it possible to form a clear conception of Islamic government.

— The End —